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Teologia jako nauka sui generis. W kontekście teologii ks. Franciszka Dziaska

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Kotkowska E.
Poznańskie Studia Teologiczne
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2019
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issue 35
91-105
EN
Rev. Franciszek Dziasek, S.Th.D. was a lecturer of the Archbishop’s Seminary in Poznan from 1950 to 1964. In his lectures, Introduction to Theological Sciences, step by step he justifies claims of theology to be science in the university sense. From the reception of his lectures we learn that he was living with what he preached. In the integral view of the two realities, [theologian and his knowledge] we are shown a trait of theology wisdom, which shows its specificity as the queen of sciences. A Poznan lecturer argues that theology is a science in the ordinary sense of the word. It is also the science of sui generis, because it derives its data from a revelation that is credible in the community of the Church.
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Dostrzegać niestworzoną miłość poprzez Prawdę, Dobro i Piękno w rozproszonym świecie, według Pawła Fłorenskiego

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Kotkowska E.
Poznańskie Studia Teologiczne
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2009
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issue 23
125-143
EN
Physical research shows us that our world is more and more scattered. This experience of the physical dispersion or the disappearance of what seemed to be permanent is also transferred into the world of values. The hierarchy of values generally accepted in the past yields to dispersion. Sensible references to the act of creation as God’s work also disappear. Emphasis is placed on the temporal beginning of our Universe (Big Bang) and people do not think of the ontological (en arche) or theological primeval beginning. How should we to rebuild a uniting vision of the world? It seems useful to appeal to father Pavel Alexandrovich Florensky, a representative of Orthodox theology. He thought over and worked on the definition of God's Love all his life, because it is love and acceptance that people really need in a scattering world, especially the Love, which we experience in the act of creation. What was characteristic of father Pavel was his meditative view on the overall unity of what is and is cognizable in the scientific, aesthetic or moral mode. It is only in those three ways taken together that we can recognize God’s creation and His Love. He is very similar in his approach and conclusions to another theologian Hans Urs von Balthasar. They both say together that first principle in the act of creation is love and we can recognize it through the Beauty, Truth and Good in the World and people’s relations.
3
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Potencjał badawczy pojęcia logos spermatikos (λόγος σπερματικός) w relacji do Kościoła rozumianego, jako zwołanie Boże (qehal el )

100%
Kotkowska E.
Poznańskie Studia Teologiczne
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2010
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issue 24
151-161
4
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Nauczanie św. Grzegorza z Nyssy o wszechmocy Bożej na podstawie "In illud: tunc ipse filius"

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Kotkowska E.
Vox Patrum
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2004
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vol. 46
511-525
EN
Analyzing the work of St Gregory of Nyssa, in the first approximation we can say that he is a typical representative of his age. In the theology of the 4th century the power of God as the absolute ruler was emphasized more than his other attributes, so the image of God did not show him as the One who reigns through humility. In this regard, it is worthwhile to draw attention to a small, polemic treatise In illud: tunc ipse filius of St Gregory, in which his understanding of God's omnipotence receives a deeper dimension that appears to the modern man. In his work, this Father of the Church comments on one verse from the Letter of St Paul to the Corinthians: „And when everything is subjected to him, then the Son himself with be subject in his tum to the One who subjected alt things to him, so that God may be all in all" (1 Cor 15, 28; KJ). The problem which preoccupied Gregory of Nyssa, was the incorrect opinion or heresy of Arius and his followers. According to them, the Son is subjected to God, by the rule of creation, so He cannot be equal to God the Father and, in this way, He is not God. One from the crown arguments, which the Arians used were St. Paul’s words from his Letter to the Corinthians. However, the Bishop of Nyssa shows, that exactly this quotation, from the historical-salvific perspective, emphasizes the divinity of Christ. He portrays to us the Son who is subjected to God's vivifying power and the Father who receives the Son's subjection in His human nature. So, in this way, God is omnipotent on the cross, as a humble man. The image of God, which emerges from Gregory's theology, allows us to include his voice into present discussion of God's omnipotence and man's free will.
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The Role of the Senses in St. Gregory of Nyssa’s Immaterialist Conception of Man

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Kotkowska E.
Warszawskie Studia Teologiczne
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2024
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vol. 37
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issue 2
110-123
EN
St. Gregory of Nyssa is a representative of philosophical immaterialism with theological justification. He is one of the first philosophers to treat philosophy more creatively than apologetically in the revelatory context. For him, man is a spirit just like God the Creator. However, the soul expresses itself externally and people communicate with each other through the senses. The following key questions then come to the fore: In his immaterialist vision of reality, how does Gregory present and justify the role of the senses in relation to the Greek interpretation of νοῦς? And why is the role of the senses only auxiliary in true knowledge that goes beyond what is visible and tangible?
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Jeden chrzest na odpuszczenie grzechów (Sekcja Patrystyczna, Kielce, 23-24 IX 2002)

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Kotkowska E.
Vox Patrum
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2002
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vol. 42
757-760
EN
report
PL
sprawozdanie
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